Editing Substance theory (section)

===Christianity===
The Christian writers of antiquity adhered to the Aristotelian conception of substance. Their peculiarity was the use of this idea for the discernment of theological nuances. [[Clement of Alexandria]] considered both material and spiritual substances: blood and milk; mind and soul, respectively.<ref>Clemens Alexandrinus, ''Stromata'', VIII, 6; IV, 32; VI, 6</ref> [[Origen]] may be the first theologian expressing Christ's similarity with the Father as [[consubstantiality]]. [[Tertullian]] professed the same view in the West.<ref>Tertulianus adversus Marcionem, lib. IV, 9, 7.</ref> The ecclesiastics of the Cappadocian group ([[Basil of Caesarea]], [[Gregory of Nazianzus]], [[Gregory of Nyssa]]) taught that the [[Trinity]] had a single substance in three hypostases individualized by the relations among them. In later ages, the meaning of "substance" became more important because of the dogma of the [[Eucharist]]. [[Hildebert|Hildebert of Lavardin]], [[archbishop of Tours]], introduced the term ''[[transubstantiation]]'' about 1080; its use spread after the [[Fourth Council of the Lateran]] in 1215.

According to [[Thomas Aquinas]], beings may possess substance in three different modes. Together with other Medieval philosophers, he interpreted God's epithet "[[El Shaddai]]" ([[Genesis 17]]:1) as self-sufficient and concluded that God's essence was identical with existence.<ref name="AquinasV">{{cite book |author=Thomas Aquinas |title=De ente et essentia |chapter=V |translator=Robert T. Miller | year=1997 |chapter-url=https://sourcebooks.fordham.edu/basis/aquinas-esse.asp|author-link=Thomas Aquinas }}</ref> Aquinas also deemed the substance of spiritual creatures identical with their essence (or form); therefore he considered each [[angel]] to belong to its own distinct species.{{citation needed|date=January 2020}} In Aquinas' view, composite substances consist of form and matter. Human substantial form, i.e. soul, receives its individuality from body.<ref>Thomas Aquinas, ''De ente et essentia'', VI; ''[[Summa Theologica]]'', q.29, a.1</ref>